As prayer is the voice of man to God, so Revelation is the voice of God to man. Accordingly, it is another alleviation of the darkness and distress which weigh upon the religions of the world, that in one way or other such religions are founded on some idea of express revelation, coming from the unseen agents whose anger they deprecate; nay, that the very rites and observances, by which they hope to gain the favour of these beings, are by these beings themselves communicated and appointed. The Religion of Nature is not a deduction of reason, or the joint, voluntary manifesto of a multitude meeting together and pledging themselves to each other, as men move resolutions now for some political or social purpose, but it is a tradition or an interposition vouchsafed to a people from above. To such an interposition men even ascribed their civil polity or citizenship, which did not originate in any plebiscite, but in _dii minores_ or heroes, was inaugurated with portents or palladia, and protected and prospered by oracles and auguries. Here is an evidence, too, how congenial the notion of a revelation is to the human mind, so that the expectation of it may truly be considered an integral part of Natural Religion. Among the observances imposed by these professed revelations, none is more remarkable, or more general, than the rite of sacrifice, in which guilt was removed or blessing gained by an offering, which availed instead of the merits of the offerer. This, too, as well as the notion of divine interpositions, may be considered almost an integral part of the Religion of Nature, and an alleviation of its gloom. But it does not stand by itself; I have already spoken of the doctrine of atonement, under which it falls, and which, if what is universal is natural, enters into the idea of religious service. And what the nature of man suggests, the providential system of the world sanctions by enforcing. It is the law, or the permission, given to our whole race, to use the Apostle’s words, to “bear one another’s burdens;” and this, as I said when on the subject of Atonement, is quite consistent with his antithesis that “every one must bear his own burden.” The final burden of responsibility when we are called to judgment is our own; but among the media by which we are prepared for that judgment are the exertions and pains taken in our behalf by others. On this vicarious principle, by which we appropriate to ourselves what others do for us, the whole structure of society is raised. Parents work and endure pain, that their children may prosper; children suffer for the sin of their parents, who have died before it bore fruit. “Delirant reges, plectuntur Achivi.” Sometimes it is a compulsory, sometimes a willing mediation. The punishment which is earned by the husband falls upon the wife; the benefits in which all classes partake are wrought out by the unhealthy or dangerous toil of the few. Soldiers endure wounds and